We are considering the prophetic application of William Miller’s dream in the last days, which is where all prophecies find their perfect fulfillment. Miller’s dream identifies the discovery, establishment, rejection, burying and restoration of the foundational truths of Adventism that were assembled through the ministry of Miller. Those foundational truths represented the truths that were unsealed in 1798. Those truths are represented by the vision of the Ulai River. Miller’s dream, as recorded in the book Early Writings, was his second dream, and the dream had been typified by Nebuchadnezzar’s second dream, just as Miller himself had been typified by Nebuchadnezzar.
Waxa aynu ka fiirsanaynaa ku-dhaqanka nebiyadeed ee riyadii William Miller maalmaha ugu dambeeya, oo ah halka ay wax sii sheegisyadu oo dhammu ka helaan dhammaystirkooda qumman. Riyadii Miller waxay tilmaamaysaa helidda, adkaynta, diidmada, aasidda, iyo soo celinta runaha aasaasiga ah ee Adventism-ka kuwaas oo lagu soo ururiyey adeegiddii Miller. Runahaas aasaasiga ahi waxay matalayeen runihii la furfuray sannadkii 1798. Runahaas waxaa lagu matalayaa araggii Webiga Ulai. Riyadii Miller, sida loogu qoray buugga Early Writings, waxay ahayd riyadiisii labaad, riyadaasina waxaa hore loogu sii astaysay riyadii labaad ee Nebukadnesar, sida Miller qudhiisaba loogu sii astaysay Nebukadnesar.
Previous articles have demonstrated how the conclusion of Nebuchadnezzar’s life of “seven times” living with the heart of a beast, ended symbolically in 1798. His kingdom was then restored, and for the first time, Nebuchadnezzar represented a fully converted man. In terms of the “time of the end,” in 1798, he represented the “wise.” We have also identified that as the first king of Babylon, Nebuchadnezzar’s judgment of “seven times,” typified the judgment of Belshazzar’s twenty-five hundred and twenty (mene, mene, tekel, upharsin), who was the last king of Babylon.
Maqaalladii hore waxay muujiyeen sida dhammaadkii noloshii Nebukhadnesar ee “toddoba goor” uu ku noolaa qalbiga bahalnimo, uu astaan ahaan ku dhammaaday sannadkii 1798. Markaas ayaa boqortooyadiisii dib loogu soo celiyey, oo markii ugu horraysayna Nebukhadnesar wuxuu matalay nin si buuxda u soo noqday. Marka loo eego “wakhtiga dhammaadka,” sannadkii 1798 wuxuu matalayey “kuwa caqliga leh.” Waxa kale oo aynu aqoonsannay in, maadaama uu Nebukhadnesar ahaa boqorkii ugu horreeyey ee Baabuloon, xukunkiisii “toddoba goor” uu tusaale u ahaa xukunka Belshaasar ee laba kun iyo shan boqol iyo labaatan (mene, mene, tekel, upharsin), kaas oo ahaa boqorkii ugu dambeeyey ee Baabuloon.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, … to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Boqorkii ugu dambeeyey ee Baabuloon, sida uu si astaan ahaan ugu yimid kii ugu horreeyey, waxaa ku soo degay xukunkii Ilaah ee Ilaaliyaha ahaa: ‘Boqorow, … adigaa lagula hadlayaa; boqortooyadii waa lagaa qaaday.’ Daanyeel 4:31.” Prophets and Kings, 533.
Sister White identified Belshazzar in his hour of judgment as the “foolish king.” In the conclusion of Nebuchadnezzar’s hour of judgment, he represents the “wise king,” for he was benefitted by the judgment of “seven times,” and Belshazzar, though he knew the history, refused to be benefitted.
Walaasha Caddaan waxay Belshaasaar ku tilmaantay saacaddii xukunkiisa inuu ahaa “boqorkii nacaska ahaa.” Gunaanadka saacaddii xukunka Nebukadnesar, isagu wuxuu matalaa “boqorkii caqliga lahaa,” waayo, wuxuu ka faa’iidaystay xukunkii “toddoba goor,” halka Belshaasaar, inkasta oo uu taariikhda ogaa, uu diiday inuu ka faa’iidaysto.
“But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Laakiin Belshaasar jacaylkii uu u qabay madadaalo iyo isweyneysi ayaa tirtiray casharradii aanay ahayn inuu weligiis illoobo; wuxuuna galay dembiyo la mid ah kuwii ku soo dejiyey xukummo muuqda Nebukadnesar. Wuxuu lumiyey fursadihii si naxariis leh loo siiyey, isaga oo dayacay inuu ka faa’iidaysto fursadaha gacantiisa ku jiray si uu runta u barto. ‘Maxaan sameeyaa inaan badbaado?’ waxay ahayd su’aal uu boqorkaas weyn laakiin nacaska ahi si aan dan ka lahayn uga gudbay.” Bible Echo, April 25, 1898.
Nebuchadnezzar is a symbol of “the wise” in 1798, who understand the increase of knowledge at the time of the end.
Nebukadnesar waa astaan u ah “kuwa xigmadda leh” sannadkii 1798, kuwaas oo garta korodhka aqoonta wakhtiga dhammaadka.
“The proud boast had scarcely left his lips, when a voice from Heaven told him that God’s appointed time of judgment had come. In a moment his reason was taken away, and he became as a beast. For seven years he was thus degraded. At the end of this time his reason was restored to him, and then looking up in humility to the great God of Heaven, he recognized the divine hand in this chastisement, and was again restored to his throne.
“Faankii kibirka lahaa weli si buuxda ugama bixin afkiisa, markii cod samada ka yimid u sheegay in wakhtigii xukunka ee Ilaah qoondeeyey uu yimid. Isla markiiba caqligiisii waa laga qaaday, oo wuxuu noqday sidii bahal. Toddoba sannadood ayuu sidaas ku dullaysnaa. Dhammaadka wakhtigaas caqligiisii waa loo soo celiyey, dabadeedna isagoo is-hoosaysiin ku eegaya Ilaaha weyn ee Samada, ayuu gartay gacanta rabbaaniga ah ee canaantan ku jirtay, waxaana mar kale lagu soo celiyey carshigiisii.”
“In a public proclamation, King Nebuchadnezzar acknowledged his guilt, and the great mercy of God in his restoration. This was the last act of his life as recorded in Sacred History.” Review and Herald, February 1, 1881.
“Bayaan guud dhexdiisa, Boqor Nebukhadnesar wuxuu qirtay dembigiisii, iyo naxariista weyn ee Ilaah ee dib-u-soo-celintiisa ku jirtay. Tani waxay ahayd falkii ugu dambeeyey ee noloshiisa sida lagu qoray Taariikhda Quduuska ah.” Review and Herald, February 1, 1881.
At the end of Nebuchadnezzar’s “seven times,” he made a public proclamation, which included a public confession. Miller, as Nebuchadnezzar, symbolizes the “wise” in 1798, who understand the increase of knowledge at the time of the end. They both had two dreams, and both of their respective second dreams symbolically identify the “seven times.” The “seven times” has been shown in previous articles to mark a transition point.
Dhammaadkii “toddobada wakhti” ee Nebukadnesar, wuxuu sameeyey baaq dadweyne, kaas oo ay ku jirtay qirasho dadweyne. Miller, isagoo ah Nebukadnesar, wuxuu astaan u yahay “kuwa caqliga leh” ee sannadka 1798, kuwaas oo garanaya korodhka aqoonta wakhtiga dhammaadka. Labadooduba waxay lahaayeen laba riyo, oo riyada labaad ee mid kastaaba si astaan ah u tilmaamayso “toddobada wakhti.” “Toddobada wakhti” waxaa lagu muujiyey maqaaladii hore inay calaamad u tahay meel kala-guur ah.
In 1798, Nebuchadnezzar marks a transition from his proud condition, to the condition of the wise. It included his public confession. 1798, was also the transition point between the fifth and sixth kingdoms of Bible prophecy. It also marked the arrival of the first angel, thus marking a new dispensation, for the warning of the coming judgment could not take place until the fifth kingdom of Bible prophecy had received its deadly wound.
Sanadkii 1798, Nebukadnesar wuxuu calaamadeeyaa kala-guur uu kaga baxay xaaladdiisii kibirka lahayd una gudbay xaaladda kuwa caqliga leh. Taasna waxaa ku jiray qirashadiisii dadweynaha. Sannadka 1798 wuxuu kaloo ahaa barta kala-guurka u dhexeysa boqortooyadii shanaad iyo tii lixaad ee waxsii sheegidda Kitaabka Quduuska ah. Wuxuu kaloo calaamadeeyey imaatinka malaa’igtii koowaad, sidaas darteedna wuxuu muujiyey maamul cusub, waayo digniinta xukunka soo socda ma dhici karin ilaa boqortooyadii shanaad ee waxsii sheegidda Kitaabka Quduuska ah ay heshay dhaawaceedii dilaaga ahaa.
“The message itself sheds light as to the time when this movement is to take place. It is declared to be a part of the ‘everlasting gospel;’ and it announces the opening of the judgment. The message of salvation has been preached in all ages; but this message is a part of the gospel which could be proclaimed only in the last days, for only then would it be true that the hour of judgment had come. The prophecies present a succession of events leading down to the opening of the judgment. This is especially true of the book of Daniel. But that part of his prophecy which related to the last days, Daniel was bidden to close up and seal ‘to the time of the end.’ Not till we reach this time could a message concerning the judgment be proclaimed, based on the fulfillment of these prophecies. But at the time of the end, says the prophet, ‘many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4.
“Farriinta qudheedu waxay iftiin ka bixisaa waqtiga dhaqdhaqaaqan la rabo inuu dhaco. Waxaa lagu sheegay inay tahay qayb ka mid ah ‘injiilka weligiis ah;’ waxayna ku dhawaaqaysaa furitaanka xukunka. Farriinta badbaadada waxaa lagu wacdiyey qarni kasta; laakiin farriintani waa qayb ka mid ah injiilka oo lagu dhawaaqi karay oo keliya maalmaha ugu dambeeya, waayo markaas oo keliya ayay run noqon lahayd in saacaddii xukunku timid. Waxsii sheegyadu waxay soo bandhigaan isku xigxig dhacdooyin ah oo hoos ugu sii degaya furitaanka xukunka. Tani si gaar ah ayay run uga tahay kitaabka Daanyeel. Laakiin qaybta waxsii sheegiddiisa ee la xidhiidhay maalmaha ugu dambeeya, Daanyeel waxaa lagu amray inuu xiro oo shaabadeeyo ‘ilaa wakhtiga dhammaadka.’ Ilaa aynu gaadhno wakhtigan lama ay suurtoobayn in lagu dhawaaqo farriin ku saabsan xukunka, taas oo ku salaysan rumoobidda waxsii sheegyadan. Laakiin wakhtiga dhammaadka, ayuu nebigu leeyahay, ‘kuwo badan ayaa hor iyo dib u ordi doona, oo aqoontuna way sii badnaan doontaa.’ Daanyeel 12:4.”
“The apostle Paul warned the church not to look for the coming of Christ in his day. ‘That day shall not come,’ he says, ‘except there come a falling away first, and that man of sin be revealed.’ 2 Thessalonians 2:3. Not till after the great apostasy, and the long period of the reign of the ‘man of sin,’ can we look for the advent of our Lord. The ‘man of sin,’ which is also styled ‘the mystery of iniquity,’ ‘the son of perdition,’ and ‘that wicked,’ represents the papacy, which, as foretold in prophecy, was to maintain its supremacy for 1260 years. This period ended in 1798. The coming of Christ could not take place before that time. Paul covers with his caution the whole of the Christian dispensation down to the year 1798. It is this side of that time that the message of Christ’s second coming is to be proclaimed.
Rasuul Bawlos wuxuu kaniisadda uga digay inaan la sugin imaatinka Masiixa xilligii isaga. “Maalintaasu iman mayso,” ayuu yidhi, “haddii aanu marka hore iman ka-noqosho, oo aan la muujin ninkaas dembiga ah.” 2 Tesaloniika 2:3. Ma aha ilaa dabadeed riddadii weynayd iyo muddadii dheeraa ee xukunka “ninka dembiga ah” ka dib in aynu filan karno imaatinka Rabbigeenna. “Ninka dembiga ah,” oo sidoo kale loo yaqaan “qarsoodiga xumaanta,” “wiilka halaagga,” iyo “kaas sharka leh,” wuxuu matalaa baabtinimada, taas oo, sida lagu sii sheegay waxsii sheegidda, ahayd inay hayso sarreyntiisa muddo 1260 sannadood ah. Muddadaasu waxay ku dhammaatay 1798. Imaatinka Masiixu ma dhici karin wakhtigaas ka hor. Bawlos digniintiisa wuxuu ku wada koobayaa dhammaan xilligii Masiixiyadda ilaa sannadka 1798. Waa dhinacan wakhtigaas ka dambeeya in la baahiyo farriinta imaatinka labaad ee Masiixa.
“No such message has ever been given in past ages. Paul, as we have seen, did not preach it; he pointed his brethren into the then far-distant future for the coming of the Lord. The Reformers did not proclaim it. Martin Luther placed the judgment about three hundred years in the future from his day. But since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Farriin noocaas ahi weligeed laguma bixin qarniyadii hore. Bawlos, sida aynu aragnay, ma uu wadin farriintan; wuxuu walaalihiis u tilmaamay mustaqbalka markaas aad u fog ee imaatinka Rabbiga. Dib‑u‑Hagaajiyayaashuna ma ayan ku dhawaaqin. Martin Luther wuxuu xukunka dhigay qiyaastii saddex boqol oo sannadood mustaqbalka ka xiga wakhtigiisii. Laakiin tan iyo 1798 kitaabkii Daanyeel waa la furfuray, aqoonta waxsii‑sheegisyaduna way korodhay, qaar badanna waxay ku dhawaaqeen farriinta culus ee xukunka soo dhow.” The Great Controversy, 356.
In 1798, a new dispensation of the work of salvation arrived, and that new dispensation gave a warning of another dispensation that would begin in 1844. At that change of dispensation, a door would be closed, and a door opened.
Sanadkii 1798, waxaa timid maamul cusub oo ka mid ah hawsha badbaadada, maamulkaas cusubna wuxuu bixiyey digniin ku saabsan maamul kale oo bilaaban doona 1844. Isbeddelkaas maamulka markuu dhaco, albaab baa xidhmi doona, albaabna waa la furi doonaa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leh kan quduuska ah, kan runta ah, kan haysta furaha Daa’uud, kan fura oo ninna ma xidho, xidhana oo ninna ma furo; Waan ogahay shuqulladaada: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna ma xidhi karo; waayo, waxaad leedahay xoog yar, oo ereygaygii waad xajisatay, magacaygana ma aad dafirin. Muujintii 3:7, 8.
The opening of a door marks a new dispensation. There was a dispensational change of kingdoms and of message in 1798, at the end of the first indignation, that was accomplished from 723 BC through to 1798. There was also a dispensational change in 1844, at the end of the last indignation, that was accomplished from 677 BC through to 1844. In 1798, the dispensation of the first angel’s message, which warned of the approaching judgment, had arrived. Both Nebuchadnezzar and Miller are represented as the “wise,” at the “time of the end,” when “the door” was opened to the internal dispensation of the first angel’s message and to the external dispensation change from the sea beast unto the earth beast. The dispensation of the message of the first angel was fulfilled when the door into the Most Holy Place was opened on October 22, 1844, and the dispensation of the third angel, and the investigative judgment arrived.
Furitaanka albaabku wuxuu calaamad u yahay xilli-maamul cusub. Waxaa jiray isbeddel xilli-maamul oo ku saabsan boqortooyooyinka iyo farriinta sannadkii 1798, dhammaadka xanaaqii ugu horreeyey, kaas oo la fuliyey laga soo bilaabo 723 BC ilaa 1798. Waxaa kaloo jiray isbeddel xilli-maamul sannadkii 1844, dhammaadka xanaaqii ugu dambeeyey, kaas oo la fuliyey laga soo bilaabo 677 BC ilaa 1844. Sannadkii 1798, waxaa yimid xilligii farriinta malaa’igta kowaad, taas oo ka digaysay xukunka soo dhow. Nebukadnesar iyo Miller labadaba waxaa loo metelay “kuwa xigmadda leh,” ee jooga “wakhtiga dhammaadka,” markii “albaabka” loo furay xilli-maamulka gudaha ee farriinta malaa’igta kowaad iyo isbeddelka xilli-maamul ee dibadda ee ka soo wareegaya bahalkii badda una wareegaya bahalkii dhulka. Xilligii farriinta malaa’igta kowaad wuxuu dhammaaday markii albaabkii gelitaanka Meesha Ugu Quduusan la furay Oktoobar 22, 1844, waxaana yimid xilligii malaa’igta saddexaad iyo xukunkii baaritaanka.
Miller’s second dream begins when a door was opened in 1798, and it ends when a door was opened in the transitional period of the “two witnesses” who are brought back to life in order to proclaim the message of the Midnight Cry. Prophetically both Nebuchadnezzar and Miller represented the transition from the kingdom of the sea beast unto the kingdom of the earth beast in 1798. They both represent the announcement of the approach and the arrival of the investigative judgment in 1844. 1798, and 1844, represent the conclusion of the first and last “indignations” of God against His people that was accomplished over the period of “seven times,” as set forth in Leviticus twenty-six. The forty-six years from 1798, unto 1844, represent the erection of the spiritual temple which the messenger of the covenant suddenly came to on October 22, 1844, as Christ transitioned from the Holy Place unto the Most Holy Place.
Riyadii labaad ee Miller waxay bilaabmaysaa markii albaab la furay sannadkii 1798, waxayna dhammaanaysaa markii albaab la furay xilligii kala-guurka ee “labada markhaati” oo dib loo soo nooleeyey si ay u naadiyaan farriinta Qaylada Saqda Dhexe. Si nebinnimo ah, Nebukadnesar iyo Miller labaduba waxay mataleen kala-guurka ka imanaya boqortooyada bahalka badda una imanaya boqortooyada bahalka dhulka sannadkii 1798. Labaduba waxay matalaan ku dhawaaqidda soo-dhowaanshaha iyo imaanshaha xukunka baadhitaanka sannadkii 1844. 1798 iyo 1844 waxay matalaan gunaanadka “cadhadii” hore iyo tii dambeba ee Ilaah ku hayey dadkiisa, taas oo lagu dhammaystiray muddadii “toddobada wakhti,” sida lagu sheegay Laawiyiintii lix iyo labaatan. Afartan iyo lixda sannadood ee ka bilaabma 1798 ilaa 1844 waxay matalaan dhismaha macbudka ruuxiga ah, kaas oo rasuulkii axdigu si kedis ah ugu yimid Oktoobar 22, 1844, markii Masiixu ka gudbay Meesha Quduuska ah una gudbay Meesha ugu Quduusan.
1798, and 1844, identify transitions (more than one), that are marked by the “seven times.” The transition of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism in 1856, was also marked by an increase of knowledge of the “seven times,” that was thereafter rejected in 1863. In 1798, there had been an increase of knowledge from the book of Daniel, which included the same “seven times,” of Leviticus twenty-six, that was to be rejected at the end of Millerite Philadelphian Adventism.
1798, iyo 1844, waxay tilmaamayaan kala-guurro (in ka badan hal), kuwaas oo lagu calaamadeeyey “toddobada wakhti.” Kala-guurkii Adventism-ka Millerite ee Filadelfiyaanka ahaa una gudbay Adventism-ka Millerite ee La’odikiyaanka ahaa sannadkii 1856, isna waxaa lagu calaamadeeyey korodh aqooneed oo ku saabsan “toddobada wakhti,” taas oo dabadeed la diiday 1863. Sannadkii 1798, waxaa jiray korodh aqooneed oo ka yimid kitaabka Daanyeel, kaas oo ku jiray isla “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, taas oo la diidi lahaa dhammaadka Adventism-ka Millerite ee Filadelfiyaanka ahaa.
The transition of the movement of the first angel from Philadelphia unto Laodicea was represented by the seven years from 1856 to 1863. The Laodicean message arrived in 1856, and for seven years, the new light of the “seven times” that had been unsealed produced a three-step testing process that was failed by Adventism in 1863. Seven years were given for the light of the “seven times,” to either be received or rejected. The transition of the movement of Millerite Philadelphian Adventism unto Millerite Laodicean Adventism, typifies the reversal of the sequence at the end, the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Kala-guurka dhaqdhaqaaqa malaa’igtii kowaad ee ka yimid Filadelfiya una gudbay La’odikiya waxaa lagu metelay toddobadii sannadood ee u dhexeeyey 1856 ilaa 1863. Farriintii La’odikiya waxay timid 1856, oo muddo toddoba sannadood ah iftiinkii cusbaa ee “toddobada goor” ee la furfuray wuxuu soo saaray hannaan imtixaan oo saddex-tallaabo ah, kaas oo Adventism-ku ku dhacay 1863. Toddoba sannadood ayaa loo qabtay iftiinka “toddobada goor,” si ama loo aqbalo ama loo diido. Kala-guurka dhaqdhaqaaqa Adventism-ka Millerite Filadelfiya una gudbaya Adventism-ka Millerite La’odikiya wuxuu tusaale u yahay rogmadka isku-xigxiga ee dhammaadka, kaas oo ah kala-guurka dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad una gudbaya dhaqdhaqaaqa Filadelfiya ee malaa’igta saddexaad.
The sixty-five-year prophecy of Isaiah, marks the beginning of the first and the last indignation of God against the northern and then the southern kingdoms of Israel.
Nebiyaddii shan iyo lixdanka sannadood ahayd ee Ishacyaah waxay calaamad u tahay bilowgii cadhooyinkii ugu horreeyey iyo kii ugu dambeeyey ee Ilaah ku soo dejiyey boqortooyooyinkii woqooyi, dabadeedna kuwii koonfureed ee Israa’iil.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.
Waayo, madaxa Suuriya waa Dimishaq, madaxa Dimishna waa Resiin; oo shan iyo lixdan sannadood gudahood ayaa Efrayim la jebin doonaa, si uusan mar dambe dad u ahaan. Ishacyaah 7:8.
Isaiah’s prophecy of sixty-five years was given in 742 BC, and within sixty-five years the northern kingdom would be gone. Nineteen years after 742 BC, in 723 BC, the northern kingdom was carried into slavery by Assyria. At the conclusion of the sixty-five years the southern kingdom’s indignation began in 677 BC, when Manasseh was taken captive by the Babylonians. The sixty-five years therefore represent a nineteen-year period to the first captivity of the northern kingdom, then another forty-six years until the captivity of Manasseh.
Waxsii Ishacyaah ee lixdan iyo shanta sannadood waxaa la bixiyey 742 BC, waxaana lixdan iyo shan sannadood gudahood boqortooyadii woqooyi dabar go’i lahayd. Sagaal iyo toban sannadood ka dib 742 BC, oo ah 723 BC, boqortooyadii woqooyi waxaa addoonsi ugu kaxaystay Ashuur. Gebogabadii lixdan iyo shanta sannadood, cadhadii boqortooyada koonfureed waxay bilaabatay 677 BC, markii Manaseh maxbuus ahaan ay u kaxeysteen reer Baabuloon. Sidaas daraaddeed lixdan iyo shanta sannadood waxay ka dhigan yihiin muddo sagaal iyo toban sannadood ah oo ku eg maxaabiistii ugu horraysay ee boqortooyada woqooyi, dabadeedna afartan iyo lix sannadood oo kale ilaa maxaabiistii Manaseh.
Those prophecies reached their respective fulfillments in 1798, 1844 and 1863. In 1798, an internal transition of the message of salvation occurred with the arrival of the first angel, and an external transition of the kingdoms of Bible prophecy also occurred. In 1844, an internal transition of the message of salvation occurred as the door was closed to the Holy Place and the investigative judgment began with the arrival of the third angel. In 1863, an external change occurred as both horns of the earth beast divided into two classes.
Waxsiiyaashaasu waxay gaadheen rumoobiddoodii kala duwanaa sannadihii 1798, 1844, iyo 1863. Sannadkii 1798, isbeddel gudaha ah ayaa ku dhacay farriinta badbaadada markii malaa’igtii kowaad timid, waxaana sidoo kale dhacay isbeddel dibadeed oo ku yimid boqortooyooyinkii waxsii-sheegga Baybalka. Sannadkii 1844, isbeddel gudaha ah ayaa ku dhacay farriinta badbaadada markii albaabkii loo xidhay Meesha Quduuska ah, oo xukunkii baaritaanka ahi bilaabmay, iyadoo ay timid malaa’igtii saddexaad. Sannadkii 1863, isbeddel dibadeed ayaa dhacay markii labada gees ee bahalkii dhulka ay u kala qaybsameen laba dabaqadood.
The Republican horn divided into the two political parties that would dominate the history of the earth beast from then onward. The Protestant horn divided into two apostate manifestations, one party claiming to be Protestant that claimed to keep the seventh-day Sabbath, and another class that claimed to be Protestant, but upheld the day of the sun as their chosen day of worship.
Geeskii Jamhuuriga ayaa u kala qaybsamay labada xisbi siyaasadeed ee tan iyo markaas ka dib xukumi lahaa taariikhda bahalka dhulka. Geeskii Borotestaanka ayaa isna u kala qaybsamay laba muuqaal oo riddaysan: koox sheeganaysay inay tahay Borotestaan oo ku andacoonaysay inay xajisato Sabtida maalinta toddobaad, iyo koox kale oo sheeganaysay inay tahay Borotestaan, hase yeeshee kor u haysay maalinta qorraxda inay tahay maalintooda cibaadada ee ay doorteen.
In that history, the Protestant horn that had come out of the Dark Ages, was tested from August 11, 1840 until October 22, 1844, and failed the testing process and transitioned from the Sunday-keeping Protestant people to the Sunday-keeping apostate Protestant people.
Taariikhdaas gudaheeda, geeskii Protestant-ka ee ka soo baxay Xilliyadii Mugdiga, ayaa la tijaabiyey laga bilaabo Agoosto 11, 1840 ilaa Oktoobar 22, 1844, wuuna ku guuldarraystay habkii tijaabada, wuxuuna ka gudbay dadka Protestant-ka ah ee Axadda xajiya una gudbay dadka Protestant-ka riddoobay ee Axadda xajiya.
In the history of the true Protestant horn that was established and identified in 1844, a testing process occurred from 1856 through to 1863. Then the true Sabbath-keeping Protestant horn transitioned both from Philadelphia unto Laodicea, and also from the true Sabbath-keeping Protestant people unto the Sabbath-keeping apostate Protestant horn. The “seven times,” is associated with 1798, 1844, 1856 and 1863. The “seven times,” is a symbol associated with a transition point and this truth is established upon several witnesses.
Taariikhda geeskii Protestanka ee runta ahaa oo la aasaasay lana aqoonsaday sannadkii 1844, waxaa ka dhacay hab imtixaan ah laga bilaabo 1856 ilaa 1863. Dabadeed geeskii Protestanka ee runta ahaa ee Sabtida xajiya wuxuu u kala guuray Philadelphia ilaa Laodicea, iyo sidoo kale dadka Protestanka ah ee runta ahaa ee Sabtida xajiya ilaa geeskii Protestanka riddoobay ee Sabtida xajiya. “Toddobada wakhti” waxa lala xiriiriyaa 1798, 1844, 1856 iyo 1863. “Toddobada wakhti” waa astaan lala xiriiriyo meel kala-guur ah, runtaasuna waxaa lagu adkeeyey markhaatiyaal badan.
In 1798, there was an increase of knowledge on the “seven times,” because the very first time-prophecy Miller discovered was that very truth. By 1863, that truth had been rejected, thus identifying the conclusion of the ending period of the sixty-five years of the prophecy set forth in Isaiah chapter seven.
Sanadkii 1798, waxaa kordhay aqoonta ku saabsan “toddobada wakhti,” maxaa yeelay waxsii sheegistii ugu horraysay ee wakhti ee Miller helay waxay ahayd isla runtaas. Markii la gaadhay 1863, runtaas waa la diiday, sidaasna waxaa lagu aqoonsaday gunaanadka muddadii dhammaadka ee lixdan iyo shanta sannadood ee waxsii sheegista lagu sheegay Ishacyaah cutubka toddobaad.
The complete twenty-five hundred and twenty year prophecy has a sixty-five year span at both the beginning and the ending in a reverse-image, mirror-like fashion. In the beginning of the ending sixty-five years (1798) typified by the beginning of the beginning sixty-five years in 742 BC when the prophecy was given, there was an increase of knowledge upon the “seven times,” which the “wise” Millerites understood and proclaimed. At the ending of the ending sixty-five years in 1863, there was another increase of knowledge on the same truth which was ultimately rejected by the recently crowned “priests” of the true Protestant horn.
Nebinimadii dhammaystirnayd ee laba kun iyo shan boqol iyo labaatan sannadood waxay leedahay muddo lixdan iyo shan sannadood ah bilowga iyo dhammaadka labadaba, si isu-rogan oo muraayad isu-eg ah. Bilowga dhammaadka lixdan iyo shanta sannadood (1798), oo lagu sii tusaaleeyey bilowga bilowga lixdan iyo shanta sannadood ee 742 BC markii nebinnimada la bixiyey, waxaa jiray korodh aqoon ah oo ku saabsan “toddobada jeer,” taas oo Milleriyiintii “xigmadda lahayd” ay garteen oo ku dhawaaqeen. Dhammaadka dhammaadka lixdan iyo shanta sannadood ee 1863, waxaa jiray korodh kale oo aqoon ah oo ku saabsan isla runtaas, taas oo ugu dambayntii ay diideen “wadaaddadii” dhowaan la caleemo saaray ee geeska Protestant-ka runta ah.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Dadkaygu waxay u halligmaan aqoon la’aan aawadeed; maxaa yeelay adigu waad diidday aqoontii, aniguna waan ku diidi doonaa, si aadan iigu ahaan wadaad; maadaama aad illowday sharciga Ilaahaaga, aniguna carruurtaadana waan illoobi doonaa. Hoosheeca 4:6.
The increase of knowledge when the book of Daniel is unsealed is associated with the “seven times,” so it not only is a symbol of a transition point, but also of the unsealing of the prophetic message.
Kordhinta aqoonta marka kitaabka Daanyeel la furo waxay la xidhiidhaa “toddobada jeer,” sidaas darteed ma aha oo keliya calaamad muujinaysa barta kala-guurka, balse sidoo kale waa calaamad muujinaysa furitaanka farriinta nebiyadeed.
Another transition began on July 18, 2020, with the first disappointment, which began the “tarrying time” and marked the beginning of Revelation chapter eleven’s three-and-a-half-days of the two witnesses laying dead in the street of the great city of Sodom and Egypt.
Kala-guur kale ayaa billowday 18kii Luulyo, 2020, iyadoo ay la timid niyad-jabkii ugu horreeyey, kaas oo bilaabay “wakhtigii dib-u-dhaca” oo calaamadeeyey bilowgii saddexda maalmood iyo badhka ee Muujintii cutubka kow iyo tobnaad, ee labada markhaati ay meyd ahaan ugu yaalleen jidka magaalada weyn oo ah Sodom iyo Masar.
July 18, 2020, marks the beginning of three-and-a-half symbolic days (a “seven times”), that had been illustrated by the history of 1856 through to 1863. Both periods are symbols of the “seven times.” Both periods mark a change of dispensation (a transition). Both periods represent an increase of knowledge associated with the “seven times.”
Luulyo 18, 2020, waxay calaamad u tahay bilowga saddex maalmood iyo badh oo calaamadaysan (“todoba jeer”), kuwaas oo lagu muujiyey taariikhda 1856 ilaa 1863. Labada xilliba waa calaamado ka tarjumaya “todoba jeer.” Labada xilliba waxay tilmaamayaan isbeddel maamul-xilliyeed (kala-guur). Labada xilliba waxay matalaan kordhid aqoon oo la xidhiidha “todoba jeer.”
It was in the period of transition from the kingdom of Babylon unto the kingdom of Medo-Persia that Daniel prayed the Leviticus twenty-six prayer, thus identifying the Leviticus twenty-six prayer as a waymark of the transition of the last days. In Miller’s dream, at the end of seven expressions of the word “scattering,” Miller both weeps and prays. The weeping marks the point when the Lion of the tribe of Judah (the dirt brush man), unseals a message that has been sealed.
Waxay ahayd xilligii kala-guurka ahaa ee boqortooyadii Baabuloon uga gudbaysay boqortooyadii Maado-Faaris in Daanyeel tukaday tukashadii Laawiyiintii labaatan iyo lix, sidaasna tukashadii Laawiyiintii labaatan iyo lix ugu aqoonsatay inay tahay astaan-jid ee kala-guurka maalmaha ugu dambeeya. Riyadii Miller, dhammaadka toddobada jeer ee erayga “kala firdhin” lagu sheegay, Miller wuu ooyaa oo wuu tukadaa. Oohintu waxay calaamadisaa barta uu Libaaxa qabiilka Yahuudah (ninka buraashka ciidda wata) ka furo farriin la shaabadeeyey.
Miller’s prayer marks the Leviticus twenty-six prayer of Daniel, that is associated with “seven times,” and occurs when the door and windows were opened in Miller’s dream. But the prayer of Daniel, in chapter nine, also aligns with the prayer of Daniel in chapter two. It also aligns with Nebuchadnezzar’s prayer of confession at the conclusion of his “seven times.”
Ducadii Miller waxay calaamad u tahay ducadii Laawiyiintii 26 ee Daanyeel, taas oo la xidhiidha “toddoba jeer,” oo dhacda markii albaabka iyo daaqaduhuba ka furmeen riyadii Miller. Laakiin ducadii Daanyeel ee cutubka sagaalaad ku jirta waxay sidoo kale la jaanqaaddaa ducadii Daanyeel ee cutubka labaad. Waxay kaloo la jaanqaaddaa ducadii qirashada ee Nebukadnesar ee dhammaadka “toddoba jeer”tiisa.
Miller’s prayer was therefore represented by the Leviticus twenty-six prayer, which was a public prayer of confession and a prayer of request for the unsealing of the last prophetic secret, because all prophecy illustrates the last days. Therefore the secret of Daniel chapter two represents the last secret to be unsealed. Miller’s prayer, in his dream, was a prayer of anxiety and righteous indignation concerning the abominations that had happened to the jewels in his room. His anxiety was illustrated by those who sigh and cry in Ezekiel chapter nine, during the sealing time of the one-hundred and forty-four thousand.
Sidaas daraaddeed, salaaddii Miller waxaa lagu matalay salaadda ku qoran Laawiyiintii labaatan iyo lix, taas oo ahayd salaad qirasho dadweyne ah iyo salaad codsi ah oo ku saabsan furidda shaabadda sirta nebinnimo ee ugu dambaysa, maxaa yeelay wax sii sheegid kasta waxay sawiraysaa maalmaha ugu dambeeya. Sidaas awgeed, sirta ku jirta Daanyeel cutubka labaad waxay matalaysaa sirta ugu dambaysa ee la furayo shaabaddeeda. Salaaddii Miller, ee riyadiisa ku jirtay, waxay ahayd salaad walaac iyo cadho xaq ah leh oo ku saabsan karaahiyooyinkii ku dhacay dahabkii qolka ku jiray. Walaaciisa waxaa lagu muujiyey kuwa taaha oo ooya ee ku xusan Yexesqeel cutubka sagaalaad, intii lagu jiray wakhtiga shaabadaynta boqol iyo afar iyo afartan kun.
Miller watched as the truths were progressively buried by counterfeit doctrines, and which ultimately reached a point where the casket (the Bible itself) was destroyed. The destruction of Miller’s casket took place in the third generation of Adventism when there was a purposeful movement to set aside the King James Bible for the modern corrupted Catholic-based versions of the Bible.
Miller wuxuu daawaday sida runihii si tartiib-tartiib ah loogu aasayay caqiidooyin been-abuur ah, kuwaas oo ugu dambayntii gaadhay heer sanduuqii maydka (oo ah Kitaabka Quduuska ah laftiisa) la baabi’iyey. Burburinta sanduuqii maydka ee Miller waxay ka dhacday jiilkii saddexaad ee Adventism-ka, markii ay jirtay dhaqdhaqaaq ula kac ah oo lagu dhinac dhigayay Kitaabka King James, laguna beddelayay noocyada casriga ah ee musuqmaasuqsan ee Kitaabka, kuwaas oo ku salaysnaa Katooligga.
Miller wept, then prayed, and immediately a door opened, and the people all left. Then the dirt brush man (the Lion of the tribe of Judah) entered, opened the windows and began to clean. Then Miller expressed his concern for the scattered jewels, and the dirt brush man promised that he would take care of the jewels. In the bustle of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, and when he opened his eyes, the rubbish was gone. The jewels were scattered around the room, and the dirt brush man then placed the larger casket on the table, gathered the jewels and cast them into the casket and said, “come and see.”
Miller wuu ooyay, dabadeedna wuu tukaday, isla markiiba albaabna waa furmay, dadkiina kulligood way baxeen. Markaas nin burushka wasakhda wata ah (Libaaxa qabiilka Yahuudah) ayaa soo galay, daaqadihiina wuu furay oo bilaabay inuu nadiifiyo. Dabadeed Miller wuxuu muujiyey welwelkiisa ku saabsan jawharadihii kala firidhsanaa, ninkii burushka wasakhda watayna wuxuu ballanqaaday inuu daryeeli doono jawharadaha. Intii lagu jiray mashquulka hawsha nadiifinta ee ninka burushka wasakhda wata, Miller indhihiisa ayuu daqiiqad yar isku qabtay, oo markuu indhihiisa furay, qashinkii waa baaba’ay. Jawharadihii waxay ku kala firidhsanaayeen qolka hareerihiisa, ninkii burushka wasakhda watayna markaas wuxuu sanduuqii weynaa dul saaray miiska, jawharadihiina wuu ururiyey oo ku dhex tuuray sanduuqii, dabadeedna wuxuu yidhi, “kaalay oo arag.”
The expression, “come and see,” is a symbol that a truth has just been unsealed. The truth that is unsealed for Miller is the final truth, for the next thing to happen is the awakening of Miller at the “shout,” representing the loud cry. Miller was the last to receive the message of the Midnight Cry in the history of the Millerites, and just before the shout that awakens him in the dream, he closed his eyes for a moment. The only passage in the Bible that references “a moment” and “eyes” is identifying the first resurrection.
Oraahda, “kaalay oo arag,” waa astaan muujinaysa in run hadda uun la furfuray. Runta loo furfuray Miller waa runta ugu dambaysa, waayo waxa xiga ee dhacaya waa soo kicinta Miller marka la joogo “qaylada,” taas oo ka dhigan qaylada weyn. Miller wuxuu ahaa kii ugu dambeeyey ee helay farriinta Qayladii Saqda Dhexe ee taariikhda Milleriyiinta, oo wax yar ka hor qaylada ku soo kicisa riyada, indhihiisa ayuu ilbidhiqsi kooban isku qabtay. Aayadda keliya ee Kitaabka Quduuska ah ee xusaysa “ilbidhiqsi” iyo “indho” waxay tilmaamaysaa sarakicidda kowaad.
Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. 1 Corinthians 15:51–53.
Bal eega, waxaan idin tusayaa qarsoodi; kulligeen ma wada seexan doonno, laakiin kulligeen waa layna beddeli doonaa, ilbidhiqsi gudaheed, intaan il laysku qaban, marka buunka ugu dambeeya la yeedhiyo; waayo, buunku wuu dhawaaqi doonaa, oo kuwii dhintayna waxaa loo sara kicin doonaa iyagoo aan qudhmin, innaguna waa layna beddeli doonaa. Waayo, kan qudhmi kara waa inuu gashado aan-qudhmin, kan dhimanna waa inuu gashado aan-dhimasho lahayn. 1 Korintos 15:51–53.
In the history of the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the third angel, as represented in Revelation chapter eleven, Miller represents the very last of the wise virgins to receive the message of the Midnight Cry. The first to receive it were the most spiritual.
Taariikhda kala-guurka dhaqdhaqaaqa La'odikeeya ee malaa'igta saddexaad una gudbaya dhaqdhaqaaqa Filadelfiya ee malaa'igta saddexaad, sida lagu matalay Muujintii cutubka kow iyo tobnaad, Miller waxa uu metelaa kii ugu dambeeyey ee bikradaha xigmadda leh ee aqbala farriinta Qayladii Habeenbadhka. Kuwii ugu horreeyey ee aqbala waxay ahaayeen kuwii ugu ruuxnimada badnaa.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Tani waxay ahayd qayladii saqda dhexe, taas oo ahayd inay xoog siiso farriintii malaa’igta labaad. Malaa’ig baa samada laga soo diray si ay u kiciyaan quduusiintii niyad jabsanayd oo ay ugu diyaariyaan hawsha weyn ee hortooda taal. Ragga ugu hibada badnaa ma ahayn kuwii ugu horreeyey ee helay farriintan. Malaa’ig baa loo diray kuwa is-hoosaysiiya oo daacadda ah, waxaana lagu adkeeyey inay kor u qaadaan qaylada, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga!’ Kuwii qaylada lagu aaminay way degdegeen, oo xoogga Ruuxa Quduuska ah ayay ku dhawaaqeen farriinta, waxayna kiciyeen walaalahood niyad jabsanaa. Shaqadani kuma taagnayn xigmadda iyo aqoonta dadka, laakiinse waxay ku taagnayd xoogga Ilaah, quduusiintiisii qaylada maqashayna ma ay awoodin inay iska caabiyaan. Kuwii ugu ruuxiga badnaa ayaa farriintan ugu horreeyey qaatay, kuwii markii hore hoggaamin jiray shaqadana waxay ahaayeen kuwii ugu dambeeyey ee qaatay oo gacan ka geystay kor u qaadidda qaylada, ‘Bal eega, Aroosku waa imanayaa; u baxa inaad la kulantaan Isaga!’” Early Writings, 238.
At the end of the three and a half symbolic days of Revelation chapter eleven, the first of two messages, represented in Ezekiel chapter thirty-seven, is proclaimed. The first message brings the dead and scattered bones together, but they are still dead. The message was presented by the voice that cried “in the wilderness”, thus identifying that Ezekiel’s message begins before the three-and-a-half symbolic days concluded. Those three-and-a-half days represent a “wilderness”, and it is from the “wilderness” that the message is proclaimed. The “wilderness” is also a symbol of the “seven times,” which marks a transition and an unsealing that introduces a testing process.
Dhammaadka saddexda maalmood iyo badhka ee astaanta ah ee ku xusan Muujintii cutubka kow iyo tobnaad, farriinta koowaad ee labada farriimood, oo lagu matalay Yexesqeel cutubka toddoba iyo soddonaad, ayaa la naadiyaa. Farriinta koowaad waxay isu keentaa lafihii dhintay oo kala firdhiyey, hase yeeshee weli way dhinteen. Farriintan waxaa soo bandhigay codkii ku qayliyey “cidlada dhexdeeda”, sidaas darteedna waxay muujinaysaa in farriinta Yexesqeel ay bilaabmayso ka hor intaanay dhammaan saddexdaas maalmood iyo badhka ee astaanta ahi. Saddexdaas maalmood iyo badhku waxay u taagan yihiin “cidlo”, waana “cidlada” laga naadiyo farriinta. “Cidladu” sidoo kale waa astaan u ah “toddobada wakhti,” taas oo calaamadisa gudub iyo furfurid shaabad ka qaadis ah oo soo bandhigta hab tijaabo ah.
There is a progressive development of the message, and a progressive reception as illustrated with the Midnight Cry of the Millerite history. The most spiritual were the first to receive the message of the voice crying in the wilderness, and the historians of Adventism point to a letter written by William Miller just days before October 22, 1844, where Miller testifies that he finally understood and accepted Samuel Snow’s message of the Midnight Cry.
Waxaa jira horumar isdaba-joog ah oo ku jira farriinta, iyo aqbalid isdaba-joog ah, sida lagu muujiyey Qayladii Habeenbadhka ee taariikhda Millerite-ka. Kuwii ugu ruuxsanaa ayaa ahaa kuwii ugu horreeyey ee aqbala farriinta codka ka qaylinaya cidlada, taariikhyahannada Adventism-kuna waxay tilmaamaan warqad uu qoray William Miller maalmo yar ka hor Oktoobar 22, 1844, halkaas oo Miller ku markhaati furayo in uu ugu dambayntii fahmay oo aqbalay farriintii Qaylada Habeenbadhka ee Samuel Snow.
“Dear Brother Himes: I see a glory in the seventh month which I never saw before. Although the Lord had shown me the typical bearing of the seventh month, one year and a half ago, yet I did not realize the force of the types. Now, blessed be the name of the Lord, I see a beauty, a harmony, and an agreement in the Scriptures, for which I have long prayed, but did not see until today. Thank the Lord, O my soul. Let Brother Snow, Brother Storrs, and others, be blessed for their instrumentality in opening my eyes. I am almost home. Glory! Glory! Glory! Glory!” William Miller, Signs of the Times, October 16, 1844.
“Walaal Himes oo qaaliga ahow: Waxaan bisha toddobaad ku arkayaa ammaan aanan hore u arag. In kastoo Rabbigu ii muujiyey macnaha tusaalaha ah ee bisha toddobaad sannad iyo badh ka hor, haddana ma aanan garan xoogga ay tusaalooyinku leeyihiin. Haatan, magaca Rabbiga ha barakoobo, waxaan Qorniinnada ku arkayaa qurux, iswaafajin, iyo heshiisnimo, taas oo aan muddo dheer u soo tukaday, laakiin aanan arag ilaa maanta. Rabbiga ku mahadnaqa, naftaydoy. Walaal Snow, Walaal Storrs, iyo kuwa kale ha ku barakoobaan kaalintii ay ka qaateen furidda indhahayga. Waxaan ku dhowahay gurigii. Ammaanu ha ahaato! Ammaanu ha ahaato! Ammaanu ha ahaato! Ammaanu ha ahaato!” William Miller, Signs of the Times, Oktoobar 16, 1844.
In the repetition of the history of the Midnight Cry, as represented in Miller’s dream, Miller closed his eyes for a moment. Thus “in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised.” In Miller’s dream he represents the last to receive the message of the Midnight Cry, as he did in his own history. He represents those that finally accept the message just before the dirt brush man gathers up the scattered jewels and casts them into the larger casket. In Revelation chapter eleven, the last to accept the second message of Ezekiel, which is the message of the four winds of Islam, that is also the sealing message, do so just before the last of seven trumpets sound, which is the “third Woe” trumpet. “In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.” (1 Corinthians 15:52)
Ku-celcelinta taariikhda Qaylada Saqda-dhexe, sida lagu matalay riyadii Miller, Miller ayaa indhihiisa xidhay daqiiqad yar. Sidaas darteed, “ilbidhiqsi gudaheed, il-ilbidhiqsi, marka buunka ugu dambeeya la yeedhiyo; waayo, buunku wuu dhawaaqi doonaa, kuwii dhintayna waa la sara kicin doonaa.” Riyadii Miller gudaheeda wuxuu matalaa kii ugu dambeeyey ee hela farriinta Qaylada Saqda-dhexe, sida uu ku sameeyey taariikhdiisii gaarka ahayd. Wuxuu matalaa kuwa ugu dambayntii aqbala farriinta wax yar ka hor inta ninka buraashka wasakhdu uu soo ururin dahabka kala firdhay oo uu ku tuuro sanduuqa weyn. Muujintii cutubka kow iyo tobnaad, kuwa ugu dambeeya ee aqbala farriinta labaad ee Yexesqeel, taas oo ah farriinta afarta dabaylood ee Islaamka, taas oo sidoo kale ah farriinta shaabadaynta, waxay sidaas sameeyaan wax yar ka hor inta aan la dhawaaqin kii ugu dambeeyey toddobada buun, kaas oo ah buunka “Hooggii” saddexaad. “Ilbidhiqsi gudaheed, il-ilbidhiqsi, marka buunka ugu dambeeya la yeedhiyo; waayo, buunku wuu dhawaaqi doonaa, kuwii dhintayna waa la sara kicin doonaa iyagoo aan halligmin, innaguna waa layna beddeli doonaa.” (1 Korintos 15:52)
The passage is identifying the first resurrection that occurs at the second coming, but there is also a resurrection of the dead dry bones (the two witnesses) that occurs in the hour of the great earthquake of Revelation chapter eleven. In the “hour” of that earthquake, the last trumpet of the seven trumpets sounds, and the dead witnesses that were in the street are brought back to life, not as Laodiceans, but as Philadelphians, for at the trumpet of the third Woe, the two witnesses have been sealed and are changed to incorruptible, for they will never again sin. Miller represents the last to receive the message which brings the two witnesses to life, which is the message of the four winds of Islam, and is the sealing message.
Qoraalku wuxuu tilmaamayaa sarakicidda kowaad ee dhacda imaatinka labaad, laakiin waxaa kale oo jirta sarakicid lafo engegan oo kuwii dhintay ah (labada markhaati) taas oo dhacda saacadda dhulgariirka weyn ee Muujintii cutubka kow iyo tobnaad. “Saacadda” dhulgariirkaas, buunka ugu dambeeya ee toddobada buun ayaa dhawaaqa, oo markhaatiyaashii dhintay ee jidka yiillay ayaa nolosha loogu soo celiyaa, ma aha sidii reer La’odikiya, laakiin sidii reer Filadelfiya, waayo, marka buunka Hoogga saddexaad dhawaaqo, labada markhaati waa la shaabadeeyey oo waxaa loo beddelaa kuwo aan qudhmin, maxaa yeelay mar dambe weligood dembi ma geli doonaan. Miller wuxuu matalaa kuwa ugu dambeeya ee hela farriinta nolol u keenta labada markhaati, taas oo ah farriinta afarta dabaylood ee Islaamka, waana farriinta shaabadaynta.
The sound of that trumpet raises the last of the dead dry bones that had been scattered in the street of Sodom and Egypt. Miller watched as the truths were progressively buried by counterfeit doctrines. Eventually Miller wept, marking the time when the unsealing was to begin, for the unsealing is a progressive work. That unsealing began in the ending period of the three-and-a-half days.
Dhawaaqa buunkaas ayaa sara kiciya kuwii ugu dambeeyey ee lafo engegan oo meyd ah, kuwaas oo ku kala firdhiyey jidka Sodom iyo Masar. Miller wuxuu daawaday iyadoo runaha si tartiib-tartiib ah loogu aasayey caqiidooyin been-abuur ah. Ugu dambayntiina Miller wuu ooyey, isagoo calaamadaynaya wakhtigii furfuristu ay bilaabmi lahayd, waayo furfuristu waa hawl socota oo tartiib-tartiib ah. Furfuristaasu waxay ka bilaabatay xilligii dhammaadka saddexda maalmood iyo badhka.
After Miller wept, the One who had the power to unseal the sealed book entered into the narrative. In Miller’s dream that was the Dirt Brush Man. Miller then prayed, and immediately a door opened, marking the point where the Laodicean movement of the third angel was going to transition unto the Philadelphia movement of the third angel. His prayer was the Leviticus twenty-six prayer, it was the prayer for understanding of the final prophetic secret and a public confession of the rebellion that brought the three-and-a-half days upon the two witnesses, it was the prayer of those who are sealed in Ezekiel chapter nine.
Ka dib markii Miller ooyay, Kii lahaa awoodda uu ku furo kitaabka shaabadaysan ayaa galay qisooyinka. Riyadii Miller, Kanu wuxuu ahaa Ninkii Burushka Boorka. Markaasaa Miller tukaday, oo isla markiiba albaab baa furmay, taasoo calaamadisay barta ay dhaqdhaqaaqa La’odikiya ee malaa’igta saddexaad uga gudbi lahayd dhaqdhaqaaqa Filadelfiya ee malaa’igta saddexaad. Ducadiisu waxay ahayd ducadii Laawiyiintii lix iyo labaatanaad; waxay ahayd ducada loo baryayo fahamka sirta nebinnimo ee ugu dambaysa iyo qirasho cad oo dadweyne oo ku saabsan kacdoonkii keenay saddexda maalmood iyo badhka ah ee ku dhacay labada markhaati; waxay ahayd ducada kuwa lagu shaabadeeyey Yexesqeel cutubka sagaalaad.
Following the prayer, Christ (the dirt brush man) entered and began to clean up the room. At the end of the dirt brush man’s cleaning project, Miller closed his eyes for a moment, identifying the end of the period that the dead dry bones were to be resurrected. The dirt brush man then gathered the scattered jewels in Miller’s room, and placed them in a new, larger casket, upon a table in the center of Miller’s room, as the two witnesses are lifted up as the ensign. As the ensign, they then call unto God’s other flock that is still in Babylon to “come and see” the message that the Lion of the tribe of Judah has just cast into the new, larger casket.
Markii salaadda ka dambaysay, Masiixu (ninkii buraashka boodhka watay) ayaa soo galay oo bilaabay inuu qolka nadiifiyo. Dhamaadka hawshii nadiifinta ee ninkii buraashka boodhka watay, Miller ayaa indhihiisa daqiiqad yar isku qabtay, taasoo tilmaamaysay dhammaadka muddadii lafihii engegnaa ee dhintay la soo sara kicin lahaa. Markaas ninkii buraashka boodhka watay ayaa ururiyey dahabkii iyo jawhartii ku kala firidhsanaa qolka Miller, oo wuxuu ku riday sanduuq cusub oo ka weyn, isaga oo saaray miis ku yaal bartamaha qolka Miller, sida labada markhaati loo kor qaado iyagoo calamad ahaan ah. Iyagoo calamadda ahna, waxay markaas ugu yeedhaan adhiga kale ee Ilaah oo weli Baabuloon ku jira inay “yimaadaan oo arkaan” farriinta uu Libaaxa qabiilka Yahuudah hadda ku dhex tuuray sanduuqa cusub ee weyn.
We will begin to consider the vision of the Ulai River as the symbol of the truths from the book of Daniel that was unsealed in 1798 in the next article. We have placed a few points of reference in place in advance of that consideration. The first is that the message of the Millerites was perfect (at its stage of growth), but incomplete. It was placed in the framework of two, not three desolating powers. The second is that when Miller’s dream identifies the ultimate restoration of the foundational truths, the foundational truths then are “ten times brighter” than their original glory. A third point is that the movement of the first angel (the Millerite movement), is repeated in the movement of the third angel, but with a few important caveats. The Millerites as a symbol were Philadelphians, they were a converted Nebuchadnezzar, but who ultimately and unfortunately, “rebuilt Jericho” in 1863.
Waxa aynu qormada xigta ku bilaabi doonnaa in aynu ka fiirsanno aragtida Webiga Ulai sida astaanta runnada ka soo baxa kitaabka Daanyeel ee la furay shaabaddiisii sannadkii 1798. Ka hor intaan fiirsashadaas la gelin, waxa aynu hore u dhignay dhawr qodob oo tixraac ah. Kan koowaad waa in farriintii Milleriyiintu ay ahayd mid kaamil ah (heerkeedii koritaanka), hase yeeshee aan dhammaystirnayn. Waxa lagu dhisay qaab-dhismeed laba, ee aan ahayn saddex, quwadood oo wax baabbi'iya. Kan labaad waa in marka riyadii Miller ay aqoonsanayso soo-celinta ugu dambaysa ee runnada aasaasiga ah, runnada aasaasiga ahi markaas ay yihiin “toban jeer ka iftiin badan” sharaftoodii hore. Qodobka saddexaadna waa in dhaqdhaqaaqii malaa’igta kowaad (dhaqdhaqaaqii Milleriyiinta) lagu soo celinayo dhaqdhaqaaqa malaa’igta saddexaad, laakiin iyadoo ay jiraan dhowr qodob oo xaddidaya oo muhiim ah. Milleriyiintu, astaan ahaan, waxay ahaayeen reer Filadelfiya; waxay ahaayeen Nebukhadnesar la beddelay, laakiin ugu dambayntii, oo nasiib-darro ah, waxay “dib u dhiseen Yerixoo” sannadkii 1863.
The movement of the third angel began as Laodiceans, in need of conversion, but they would ultimately participate in the final destruction of Jericho (the Jericho of the last days).
Dhaqdhaqaaqa malaa’igta saddexaad wuxuu ku bilaabmay sidii La’odikiyaaniyiin, oo u baahan soo noqosho, hase yeeshee ugu dambayntii waxay ka qayb qaadan doonaan burburinta ugu dambaysa ee Yerixoo (Yerixooga maalmaha ugu dambeeya).
“The Saviour had not come to set aside what patriarchs and prophets had spoken; for He Himself had spoken through these representative men. All the truths of God’s word came from Him. But these priceless gems had been placed in false settings. Their precious light had been made to minister to error. God desired them to be removed from their settings of error and replaced in the framework of truth. This work only a divine hand could accomplish. By its connection with error, the truth had been serving the cause of the enemy of God and man. Christ had come to place it where it would glorify God, and work the salvation of humanity.” The Desire of Ages, 287.
“Badbaadiyuhu uma uu imanin inuu baabi’iyo wixii ay awowayaashii iimaanka iyo nebiyadu ku hadleen; waayo Isaga qudhiisu ayuu ku hadlay iyaga oo ah nimankan matalaya. Dhammaan runta ku jirta Erayga Ilaah waxay ka timid Isaga. Laakiin jawharadahaa aan qiimaha lahayn waxaa lagu dejiyey meelo been ah. Iftiinkoodii qaaliga ahaa waxaa laga dhigay inuu u adeego qaladka. Ilaahna wuxuu doonayay in laga saaro meelahooda qaladka ah oo dib loogu geliyo qaab-dhismeedka runta. Hawshan gacan Rabbaani ah oo keliya ayaa fulin kari jirtay. Xidhiidhkii ay la lahayd qaladka aawadiis, runta waxay u adeegaysay qaddiyadda cadowga Ilaah iyo dadka. Masiixu wuxuu u yimid inuu ku dejiyo meesha ay Ilaah ku ammaani doonto oo ay ka shaqayn doonto badbaadinta aadanaha.” The Desire of Ages, 287.